3. Aal-i-Imraan

Their way is, as the way, as the habit, of Pharaoh’s folk, and the, communities of people before them, such as ‘Ād and Thamūd, who denied Our signs; God seized them, He destroyed them, for their sins (this statement explains the previous one); God is severe in retribution.

When the Prophet (s) enjoined the Jews to enter into Islam, after his return from Badr, they said, ‘Do not fool yourself just because you killed a few men of Quraysh, inexperienced and knowing nothing about fighting’, whereupon the following was revealed: Say, O Muhammad (s), to the disbelievers, from among the Jews, ‘You shall be vanquished (sa-tughlabūn, or [read] sa-yughlabūn, ‘they shall be vanquished’), in this world, through being killed or taken captive and made to pay the jizya (which actually took place), and mustered, ([read] in both ways [wa-tuhsharūna, ‘you will be mustered’, or wa-yuhsharūna, ‘they will be mustered’]), in the Hereafter, to Hell, which you shall enter — an evil cradling!’, [an evil] resting place.

There has already been a sign, an example (the verb qad kāna, ‘there has been’, is used to separate [the statement to follow from the previous one]), for you in two hosts, two parties, that met, one another in battle, on the day of Badr; one company fighting in the way of God, in obedience to Him, namely, the Prophet and his Companions, who numbered three hundred and thirteen men, most of them on foot, with two horses, six plates of armour and eight swords; and another unbelieving; they, the disbelievers, numbering almost a thousand, saw them, the Muslims, twice the like of them, that is, more numerous than themselves, as the eye sees, in manifest vision, witnessing; and God granted them victory despite their fewer number; for God confirms, He strengthens, with His help whom He will, granting him victory. Surely in that, which is mentioned, is a lesson for people of vision, those who are discerning: so will you not be warned by this and become believers?

Beautified for mankind is love of lusts, that which the self lusts after and calls for, beautified by Satan, or by God as a test — of women, children, stored-up heaps of gold and silver, horses of mark, fine [horses], cattle, namely, camels, cows and sheep, and tillage, the cultivation of land. That, which is mentioned, is the comfort of the life of this world, enjoyed while it lasts, but then perishes; but God — with Him is the more excellent abode, place of return, which is Paradise, and for this reason one should desire none other than this [abode].

Say, O Muhammad (s) to your people, ‘Shall I tell you, shall I inform you, of something better than that?, [that] which has been mentioned of lusts (this interrogative is meant as an affirmative). For those that are fearful, of idolatry, with their Lord (‘inda rabbihim is the predicate, the subject being [the following jannātun…]’) are Gardens underneath which rivers flow, abiding therein, decreed for them [therein] is eternal life, when they enter it, and spouses purified, of menstruation and other impurities, and beatitude (read ridwān or rudwān, meaning ‘much pleasure’) from God; and God is Seer, knower, of His servants, requiting each of them according to his deeds.

Those (alladhīna is either an adjectival qualification of, or a substitution for, the previous alladhīna) who say: “O, Our Lord, we believe, in You and in Your Prophet; so forgive us our sins, and guard us from the chastisement of the Fire”.

The patient, in obedience and against disobedience (al-sābirīna, ‘the patient’, is an adjectival qualification [of alladhīna, ‘those’]), truthful, in their faith, obedient, compliant before God, expenders, of charity, imploring God’s pardon, by saying, ‘Lord, forgive us’ at daybreak’, in the last part of the night, singled out here for mention because it is the time of unawareness and of the joy of sleep.

God bears witness, [that is to say] He has made it clear to His creation through proofs and signs, that there is no god, none that is truly worshipped in existence, except Him, He has borne witness to this, and the angels, [have also borne witness to this] by affirming it, and those of knowledge, from among the prophets and the believers, through [their] conviction and in words; upholding, constantly and uniquely maintaining His creations with justice, (qā’iman, ‘upholding’, is in the accusative because it is a circumstantial qualifier and is governed by the import of the statement [implied to be something like] tafarrada, ‘He alone is [upholding]…’); there is no god except Him (He has repeated it for emphasis); the Mighty, in His Kingdom, the Wise, in His actions.

Lo!, the religion with God, pleasing [to Him], is submission [to the One God], (al-islām), that is to say, the Divine Law with which the messengers were sent, founded upon the affirmation of God’s Oneness (a variant reading [for inna, ‘lo!’] has anna, ‘that’, as an inclusive substitution for annahu to the end [of that verse, sc. shahida Llāhu … anna l-dīna ‘inda Llāhi l-islām, ‘God bears witness that religion with God is Islām]). Those who were given the Scripture, the Jews and the Christians, differed, in religion, some affirming God’s Oneness, others rejecting it, only after the knowledge, of Oneness, came to them through transgression, on the part of the disbelievers, among themselves. And whoever disbelieves in God’s signs, God is swift at reckoning, that is, at requiting him.